indeed the hiding of the Church no wonder if it be a hidden thing to us he saith in this place Omnes docebant omnes baptizabant he saith They observed not the time nor fasted before Baptism nor had Peter any Deacons at Cornelius house to Baptize as if the Deacons office was onely to Baptize he not minding that some of the seven may be with him and Baptize in all which he corruptly quarrels with the Apostles practice as if they had found a better form to serve God by then that of the Gospel which the Bishops of the times preceeding did correct and like the carnal Gentiles seeking to be wise became fools and like the foolish woman in the Proverbs pull'd down the House of God with both their hands and worse then she set up a Cage for unclean birds of their own predicted by Zech. 5.8 9. But of this in its place Ignatius Ep. to Policarpus He writing to Policarpus mentions the Presbytery and saith Vnà laborate inter vos unà certate unà currite c. ut dispensatores assessores ministri Dei. In the word Dispencers the admission of members to Ordinances is signified in Assessors their Government in general intended in Ministers their teaching 8. The Church was governed by these three conjunctly in Ecclesiastical things Ignatius to Trallis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary whatever ye do ye go about nothing that is of Ecclesiastical publike concernment without the Bishop but also that ye submit to the Presbytery as to the Apostles of Jesus Christ In these is the Church true Presbytery onely and alone in these the Synod and Colledge of Ministery is existent and in none other Other Authority is Antichristian and tends to oppression of the Saints Tertull. in the forecited place de Exhortatione Castitatis Honor per ordinis consessum sanctificatus adeò ubi non est ecclesiastici ordinis consessus Offers Tinguis Sacerdos c. before he saith these have Ecclesiae aucthoritas the Church authority This is Consessus Ecclesiaestici ordinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and any other Ecclesiastical convent then this Juridical is not according to the Primitive Church and Gospel-frame this was the true Presbytery and all other then these are spurious and false To this well agreeth that of Mat. 18.19 that if two of you agree on earth c. The Church while it was according to the Gospel institution governed by these three it was called The pillar and ground of Truth but when that fell and Ministers of other Societies ruled then came the corruption of the Church the Lord not approving of them as is well observed in the Preface of the Bibles written To the Reader printed in King James's days yet for all that the learned knew That certain worthy men have been brought to untimely death for no other fault but for seeking to reduce their countrey-men to good order and discipline and that in some Common-weals it was made a capital crime once to motion the making of a new Law for the abrogating of an old though the same were most pernicious and that certain which would be accounted pillars of the State and paterns of vertue and prudence could not be brought for a long time to give way to good letters and refined speech but bare themselves as averse from them as from Rocks and boxes of Poyson And he was no babe viz. Greg. Theol. but a great Cler. that gave forth and in writing to posterity in passion peradventure That he had not seen any profit to come by any Synod or Meeting of the Clergy but rather the contrary By saying it was in passion was a good plaister for such a dangerous sore He shews what the Councels before him he living about 380. did and indeed God ordained That not many together but seven men of several ages signified by the seven Angels are onely to restore the faln Church Hieron 1 Cap. ad Titum saith When Presbyters governed Ecclesiae cura aequaliter inter plures dividebatur To this may be applyed that of Egisippus cited by Eusebius Vnà cum Apostolis suscepit Ecclesiam administrandam frater Domini Jacobus qui justus ab omnibus cognominatus This was understood of Peter and John Gal. 2.9 and not of all the Apostles Paul and Barnabas ministred to the Gentiles James the less was slain before he took this Government by Herod So that it is without question here is onely meant the three Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls himself 1 Pet. 6.1 according to the form of Government in the other Gospel Churches they being not differing one from another in form of Government Jerusalem being the patern or mother Church This Book is said to contain Apostolical Traditions but is lost and a counterfeit left in its place Nicephor Eccl. Hist l. 3. c. 26. 9. As the Ministers so the People were distinguished Anthanasius cites Theognostus in his Tract de verbis Evang. Matthei cap. 2. ver 31. quicunque dixerit c. Qui semel atque iterum terminos praetergressus ost minus feret supplicii qui vero tertio contempserit nullam veniam consequi potest Here by the bounds of the Church I understand the threefold Societies of the Saints under the third whereof if any contemned there was no pardon Athanasius primum secundum terminos appellat Catechesin hoc est initiationem de patre filio tertium vero qui est in consummatione mysteriorum sermone qui traditur in communicatione spiritus This shews the Government was much hid in Athanasius time he saith Catechizing was initiation which was not but in Baptism under the Doctors Ministery was initiation and not under the Catechists Ministery And then he saith In Catechizing were to be understood the two first bounds which was but one part of Ministery and that not of the Church neither without doubt Theognostus alludes to that of the Apostle Heb. 6.4 5 6. He is more clear in that which followeth Verum ex his nequaquam aliquis dicere poterit quod doctrina spiritus excellentior sit doctrina filii sed filius sese dimittat ad imbecillitatem imperfectorum spiritus autem signaculum est eorum qui perfecti sunt proinde non irremissibilis incondonabilis est blasphemia in spiritum quòd spiritus major est filio sed quod imperfectis detur venia iis vero qui gustaverunt coeleste donum quique perfecti sunt nulla relinquatur ad veniam excusatio aut paenae excusatio 1. Here are three bounds expressed of the Church 2. In these the Saints are divided according to their gifts in one the imperfect the other the perfect 3. In Athansius time these bounds were destroyed 4. He alludes these three Mansions to the Trinity making that the ground of them as the other before Dionisius distinguisheth them by these names Rudes illuminati perfecti Simil. Herm. 9. Omnos enim infantes honorati
universus populus concreditus erat Quid ergo juniores erant Pastores ac Doctores admodum erant enim circumeuntibus Evangelizantibus inferiores qui habitando quieti circa unum duntaâ—at locum occupabantur ut Timotheus ac Titus verùm alias ex hoc loco subjectio praelatura colligi non potest and after Nè quid huic expositionis meae contradicas potest fieri ut Evangelistas eos hic intelligta qui Evangelium conscripserunt If Chrysostome were thus ignorant of the Office of Evangelists no wonder if we are one while he is for walking Evangelists then for those abide in one place and to these he adheres or else prelature cannot be proved thence and then he comes to those wrote the Gospells how can it be thought possible so great a darknesse should come on the world in so short a time on those who had the learning of the age And it is like the Ancient copies of the primitive Writers were either lost hid or corrupted before his time making way for the departure of the Church now about to take its leave of the world Bazil in an Epistle to Ambrose cals on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montacu of Tythes understands this complaint of his to be only about the dividing of Cappadocia into two Metropolitans which had been one at Caesarea 1. I conceive Bazil understands the first tract of the Fathers in which only was a reformation that was right and not that went immediately before 2. Nor could that be understood well for the old marks for it were not 200. years before that there were no provinciall Bishops in all the world And after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which shewes he sought this in some spirituall way and for a spirituall end quite contrary to that objected before And in his Epistle to Athanasius I conceive he implieth the same when he calls on him to joyne with him in restoring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he alludes to the allusion of John the Baptist to the Gospell Government Mat. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully manifests the Gospell truth and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more full to which no government then did so fitly agree as the Gospell government Applic. Seeing he calls on Athanasius and Ambrose to reforme by the first times it proves there is no true reformation to be made of the Church by the practice of the then times least we would seek to prove one corruption by another 2. That the true Church-discipline was neare gone from the world or going as he instanceth onely Antioch whose practice he commends which doubtlesse was deficient in many things in those times Ambrose Eph. 4. Coepit alio ordine providentiâ gubernari Ecclesia and points out the time to be ubi omnia loca circumplexa est Ecclesia it was after doubtlesse the 200. yeare O Ambrose did they think of the curse denounced of the Apostle against men or Angells should attempt this or had they divine revelations to do it or Apostolicall Authority delegated that they dare to do such a thing After he gives us the reason Scripta Apostoli ideo non per omnia conveniunt ordinationi quae nunc in Ecclesia est quia hac inter primordia sunt conscripta As if the government written in the Gospell and exercised by the Apostles was onely for the Apostles time or Church-Infancy and would not serve all estates thereof in which we see the plea now used is an old one An instance he gives of this in Timothy made a Presbyter by Paul and called a Bishop ut recedente eo sequens ei succederet that is the Evangelist dying the senior Presbyter the Pastor succeeded him he being next in place and office The reason of this change is this Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatos tenendos mutata est ratio prospiciente consilio ut non ordo sed meritum crearet Episcopum multorum judicio constitutum nè indignus temerè usurparet et esset multis scandalum 1. If any such there had been the Lord had provided a remedy against it by giving the Church a power among themselves to prevent it which here the Bishops to the destruction of that priviledge usurp to themselves 2. It is done by a Councell that it may have the more fair pretence and that hereby unworthy men may not come ad primatos tenendos That the senior Presbyter succeeded the Evangelist if fit is illustrated in that of Aaron and Eleazer his eldest son Numb 20.25 26. But see what the Bishops did with this usurped authority when wrested from the Church quickly after Sozom. lib. 7. cap. 8. tells a story of a Bishop chosen by Bishops for Constantinople He was chosen by Diodorus meanes and commended to the Councell his name was Nectarius That which they chose him for is because he had a white head a sacerdotall Countenance and the like this fitted him ad primatos tenendos 1. He was not a man baptized it is said Diodorus seeing him so grave a man thought he had been baptized 2. He is exhorted to give him to reading which shewes he had little abilities in him to teach 1. Ap. Could this be said of a senior Presbyter he must be better qualified then so 2. Let man never give leave to man to change the everlasting Ordinances of God for never so faire pretences for the foolishnesse of God is wiser then men In the same manner Ambrose was elected before baptized against the Word Ambrose on the same 4. Eph. saith of the Teachers Doctores sunt hi qui lectionibus imbuendi infantes solebant imbuere sicut mos Iudaeorum est quorum traditio ad nos transitum fecit quâ— per negligentiam obsolevit He sheweth though the custome were taken from the Jewes yet it belonged to the Gentiles to have it exercised in their Churches also The Doctor being to initiate their children in grace as the Jewish theirs in nature which through negligence is out of use of whose Ordination he thus writes Prophetia est qua eligitur quasi Doctor futurus idoneus manus verò impositiones verba sunt mystica quibus confirmatur ad opus electus auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offerre 1 Timoth. 4.14 1 Timoth. 5. Apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia seniores habuit quorum sine Consilio nihil agebatur in Ecclesia quòd qua negligentia obsoluerit nescio nisi fortè Doctorum desidiâ aut magis superbiâ dum soli volunt aliquid videri Hereby Seniores M. B lson will not admit the helping Governor or ruling Elder to be understood but that advice which Bishops used to take of Presbyters was now not taken in Church-Government 1. He alludes in this place as I suppose to that
gradu collocatum Episcopum nominabant Heraclas was Origens Scholler in whose time the old form observed by the Church from Mark to that day was broken and who was more like to break it then Origen who was of that Church and a man not unknown to any that have read him of unsound and uncertain judgement yet learned and witty who did acknowledge in taking Ordination from Dimetrius at the first for Catechizing that the power of Ordination did reside in every true constituted Church And who knoweth where God permitted him to Emasculinate himselfe as a judgement on him for destroying that order by which God raised up seed in the Church he being best to take the litterall no man since but hath taken mystically as other things being all forced it may be Origen did this for some controversie had between Dimetrius of Alexandria and himselfe and to honor Theotistus and Alexander who had shewed exceeding favour to him in his banishment at Ceserea who it is like were willing to take this honor to themselves robbing the Church of it's choicest Jewell Hieron In the first times Bishops differed nothing from Presbyters and are now above them rather by the custome of the Church then by the truth of the Lords disposing and ought to rule the Church in common which shewes that the Bishops practice in Jeroms time differed from that of the Apostles and that the true primitive practice was fallen in his time In Cornelius time Euseb l. 6. cap. 43. at Rome numbers under one Bishop 46. Priests 7. Deacons 7. Subdeacons 42. Acoluths 52. Exorcists and a numberlesse company of Readers and Sextons if these are not Popish corruptions the Church in 50. years was strangely altered Cyprian mentions in his Epistles the same names of Officers whose names are not written in the Gospell-Kalender In his time also there were Bishops of Provinces and although he held the name of Colleagues and Compresbyeters yet the number were altered and so the order among them as appeares in many Epistles is to be doubted Bilson in his 14. cap. of Perp. Church-Government tells us how Bishops came to extend their Jurisdiction so vastly far about them in the Countrey By no meanes saith he could any Countrey-Parishes in the Primitive Church have any Presbyters but from some City and that not without the liking of the Bishop which forced all Countrey Townes and Villages to matriculate and incorporate themselves into the Church of some City by whose Bishop their Presbyters living were governed and dying were supplyed 1. It 's confessed they must incorporate or should have no Presbyter 2. The people and Presbyter are forced to be under his Jurisdiction or they should have no Presbyter nor will let Episcopall Authority go from him 3. It must be with the liking of the Bishop conditions are first agreed on between Presbyter and Bishop and Bishop and People So that whereas the Episcopall power should reside in every true and right constituted Church the Bishops would keep it from them the Presbyter shall not be ordained nor people be taught if before-hand they promise not submission to the City-Bishops Jurisdiction and this granted by a Bishops confession which shews the subtil course taken to raise Antichrist The 4. Century Eusebius Caesariensis 320. Lactantius wrote to the Gentiles but nothing of the Church-Discipline at all Athanasius 370. Hylarius 370. Bazilius Chrysost 370. Hieronimus Ambrosius 370. Augustinus 370. The Church was to go into the wildernesse and be hid to the world in the Yeare 406. It was to remain hid 1260. yeers That the number of Antichrist may be 1666. 1. Eusebius l. 5. cap. 9. saith of the time of Pantenus about 210. Erant enim adhuc in illis Temporibus Evangelistae nonnulli qui ad imitationem sanctorum Apostolorum in diversis orbis partibus oberrantes per gratiam Dei animi sui virtutem 1. It is to cleare these of these times could not be extraordinarily called nor I think were they extraordinarily gifted untill these times the Church kept it's true forme and it 's like the senior Presbyter was of many called the Evangelist however altered in their writings 2. It seemes that after these times the name and the office of Evangelist ceased in the Church 1. In the Councell of Nice his office was destroyed and an Antichristian Officer put in his place Canon 10. Et nè in una civitate sunt duo Episcopi which proves before this Canon or Councell there were in some Cities two Bishops there being in them two compleat Churches A high step made to help Antichrist into his throne Councell of Antioch took downe the Country Evangelist or Bishop as Nice the City Conceditur Chorepiscopis ut ordinent Lectores Subdiaconos Exorcistas de superioribus ordinibus decernitur ut nec Presbyterium nec diaconum ordinare audeant praeter civitatis Episcopum cui ipse cum possessione subjectus est 1. Had not Country Bishops ordained all degrees of orders in the Church they by a Councell would not have granted the lesser and have denied the greater 2. Whereas he may do it by leave of the City Bishop though not without shewes the act was lawfull according to God or how could it be done by the allowance of men 3. If it were lawfull according to God then the tyranny of Antichrist was great in these times Zozomen l. 7. cap. 19. Etenim per Scithiam cum civitates multae unum duntaxat hae omnes Episcopum habent apud alias vero Nationes reperias ubi in pagis Episcopi ordinantur sicut apud Arabes Cyprios apud Novatianos Montanistas 1. This is more then is written of any after his time this was quickly altered when Antichrist came to his throne in the world 2. These that held the Church forme went under the name of Novatians Montanists Sectaries The ground they had to distinquish the Country from the City Bishop was that the Country Bishop was resembled in the 70. the City Bishop in the Apostles But as it is well observed of Mr. Rutherford p. 476. of a Presby Church at Antioch Look what frame of Churches the Apostles did institute in Cities that same they behoved to institute in villages also for places cannot change the institution of Christ And before p. 470. on Acts. 8.5.6 When Peter and John came to Samaria to help Philip it cannot be that they all went to one house and to one single assembly to preach the Word And Page before 460. on 1. Cor. 14.15 I baptized none but Cryspus and Gaius c. If many were baptized other Pastors not Paul baptized them and so they were baptized in other Assemblies then in those in which Paul baptized Acts. 18.8 Many Corinthians were baptized I passe by these and come to my task though these are the truths I intend Chrysost on Eph. 4.11 Tertio Evangelistas non circumeuntes sed Evangelizantes ut erant Priscilla Acyla Pastores Doctores quibus viz.
that he could make him partaker of his office by Ordination and Election of the Church Lastly What his office and his labor was is set down in the last words Shewing The office delegated to him was to teach the first Elements to Beginners But reserveth to himself the Instruction of the Perfect This agreed neerly to the Gospel Patern and was also practised in the Church of Alexandria before but on a better call from which Institution Origen like himself changeth and seeketh to destroy as after For Neoterics it is not my purpose to cite any but that ye may see Calvine on whose judgement and practice the foundation of the Presbyterie is laid thought otherwaies of it then those which succeed him do who for ought I understand did better discern the Estate of the Church under that way of Administration then those succeed him in it do or seem to do Calvine 1. Ep. Cor. 12.28 God hath set in the Church First Apostles Secondarily Prophets Thirdly Teachers he having spoken largely before and shewing much uncertainty or unresolvednesse how the differing Ministry is to be exercized in the Church in the end concludes thus Si quis dissentat facilè patior neque rixas propterea excitabo est enim difficile judicare de donis muneribus quibus tam dui jam orbata fuit Ecclesia nisi quòd vestigia tantùm vel umbra adhuc apparent If any saith he dissents I am well content nor will I therefore stir up contentions for it is hard to judge of the gifts and Offices of which the Church hath now been so long deprived so that the signes only or shaddowes as yet appeare of them If this be truth then we are to inquire further for the knowledge of the true forme of Church-discipline then Calvine went further then whom I think Presbytery proceeds not though with higher and greater confidence then he did go or were he living I presume would goe on his first discoveries from his owne words nor do I see any thing altered in the Offices or dispensations of them now under the Presbyteriall forme from that Calvine in his institutions hath proposed but rather in that we rest as in the full and perfect discovery of the way of God laying claime to a Jus Divinum for a conformation of it 14. I come now to speak a word of the Apostacy of Church-discipline in the Church Euseb 3. l. 26. cap. Vsque ad tempora Trajani virgo munda immaculata permansit Ecclesia corruptoribus veritatis divini verbi temeratoribus aut nunquam omnino extantibus aut etiam si qui fortè fuerant in occultis abditis hiatibus terrae delitescentibus ut verò Apostolorum chorus omnis illa aetas quae a Domino susceperat vivae voces auditum de hac luce discessit tum velut in vacuam domum falsae doctrinae impius se error immersit tanquam ubi nullus jam diutius census desensor existeret nudato ut aiunt capite corripientes arma mendacii oppugnare Apostolicam veritatem nituntur sed istud bellum intrinsecùs gerebatur Nicephorus Eccles hist l. 3. cap. 19. saith Heresies began about Ignatius time Euseb lib. 4. cap. 21. He saith Simon the son of Mary Cleophas was ordained Bishop Electus ab omnibus pro eo quód esset consobrinus Domini propterea autem tunc Ecclesia virgo vocabatur quòd nondum fuerat adulterini verbi subreptione corrupta sed Theobutes quidem quia repulsus non meruit Episcopatum ipse caepit in initio perturbare omnia corrumpere qui erat ex septem haeresibus in populo constitutis c. 1. Here is the time of the Churches continuance in it's purity or virgin estate 2. Here is the time and cause of it's Apostacy Theobutus an Heretike troubling and corrupting all things because he could not be advanced to the Episcopacy of Jerusalem Yet with the Apostle John we may say that Antichrist already wrought for in these times when the Church kept not the forme of sound words not calling their Ministers by their proper names they made way for Antichrist to rise in a unspeakable manner little thought they that their allusions to the legall Ministry and naming the Evangelist Pontifex from Aaron the Pastor Sacerdos from his sons and the Teacher Minister from the Levits was the name means and way by which Antichrist at his inthronment should take up The same may be said of Ignatius if the word Episcopus be not adulterous and put in for Evangelist which I suppose came thus to passe the whole Governments being rightly called Episcopacy as said of Judas Acts 1.20 Let an other take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now in time the senior Presbyter or Government by way of eminency was called Bishop though à principio non fuit Hyreneus requires in Presbyters lib. 4. cap. 43. successionem Episcopatus Those wrote now mentioned here in this tract Clement Rom. whos 's 1. Epist is strangely corrupted and divers other spurious writings go under his name written long since vide Scult Anno 90. Ignatius Policarp Epist Anno 70. Dionysius Areopag who is questioned for his antiquity the very things he is questioned for prove it many waies And Scultetus after all the objections he had made against his antiquity saith Quiscunque autem Dionysius iste fuerit antiquus fuerit necesse est quòd ipsa ecclesiastica ordinationis forma docet c. In his Medulla Theolog. Patrum he is said to be about an 80. In the second Century corruptions began to increase much Justinus 130. Hogesippus 190. the 5. Books passe under his name now have only the History of the Jewes destruction and nothing of the Apostolicall traditions as the right Egisippus is said by Eusebius Nicephorus and others to have Ireneus 170. Clem. Alex. 200. Tertull. Anno. 200. some would 160. Tertull. de proscrip advers haeret complaines of the Lay Peoples taking the Ministry on them saith Qui hodie Presbyter cras Laicus Againe he shewes in his time began the corruption of the Church by a mixture of societies crying out Pariter adeunt pariter audiunt pariter erant quis Cathecumenus quis fidelis incertum est 1. See in the beginning it was only of Catechists and Believers that they came in one place together were taught together and prayed together what would he say of our Societies in which all altogether do these and more also receiving Sacraments also together 2. He calls these Societies only then the Societies of Heretikes 3. The devill of this was such he observes it was not knowne who was a believer who a Catecumenus may not we say to him as the Pharisees to Christ in saying this thou reproachest us also and no people ever were more guilty of reproach hence then we in this Kingdome are About this time in this Kingdome was set up the first Nationall Church in the world the first Archbishops and their suffragans
1. All the Churches before An 200. constituted according to the Apostles were Jerusalem and after to the 400 year 2. All the Idolatrous false Churches set up after Antichrist of Rome since the year 46. are Romes daughters 3. All the Societies separated from Rome within this 150. years being not according to the Gospell frame or patterne are Samarias daughters 1. Their Priest was brought from Assyria or Babell as was Martine Luther from the Monastery 2. They made Gods of their owne every Nation as they please 2. Kings 17.27.29 3. Ver. 41. These Nations feared the Lord and served the graven Images both their children and childrens children as did their fathers The Application I leave to the Reader 1. It is observable Ierusalem is first Sodom next Samaria last in Scripture and in time yet ver 46. Samaria is called the elder sister and Sodom the younger yet first in time and Scripture God in this shewing the Samaritan estate had more of the truth then Sodoms estate and so may be said to be elder and hath honour given her of God in it and Sodom dishonour 2. Ierusalems Sodoms Samarias daughters shall be brought all again to their former estate that is the primitive gospel-government 3. In the bringing Sodoms and Samarias God will bring again Ierusalems Captives the Iewes in the midst of them their call promised and time intimated 4. Ver. 61. Thou shalt receive thy sister thy elder and thy younger here Samaria is spoke of first who first shall have the gospel government set up in her and shall be acknowledged by the gospel to be so and then God shewes how in saying he will give them to Ierualem for daughters who before were Sodoms and Samarias Rev. 20.6 this is the first resurrection of Churches Q. When shall this bee 1. When Ierusalem hath born her lewdnesse ver 5.8 2. After Ierusalem hath had all her daughters and Rome or Sodome all her daughters and Samaria or the Church departed from Rome had her daughters 1. They and their daughters are said to dye as it were as the true Churches were abolished by Anti-christ Anti-christ by Samaria God now by giving the truth abolisheth Episcopacy and Presbytery the daughters of Samaria and giving the true knowledge of the gospel-government first to Samaria which I think will be seen in England God is said to bring Samarias daughters and then after will Romes daughters France Spaine c. among whose returne the Iewes shall be called and returne also and the new Ierusalem shall receive them for daughters So that I suppose the true gospel-government will be set up and spread into farther parts Dominions and Countreys then ever the Apostles spread it and continue much longer in time and purity in the world 4. Sodom and Samaria shall lay down in a short time their corruptions abominations and false government taking up the way of God 5. This cannot be understood of the last day of Iudgement that after that resurrection the spirituall harlot Sodom or Samaria shall be daughters that is be constituted Churches according to the gospel pattern 6. Nor of Sodom burnt by fire in Gen. 20. for they shall never hereafter be given to be daughters to Ierusalem 7. This Scripture held by some to make against the call of the Iews rightly understood makes a strong and undeniable proof of it as any whatsoever 1. The Scripture following Mat. 25.20 compared with Luke 19.17 the first which is he in Matthew had the five Talents is promised to bee in Luke made Ruler of ten Cities which seemes to me to shew that there shall be abundance more of Churches under the new Ierusalem to be then under that that was the Gentiles shall bring their glory riches that is wisedom learning knowledge their all unto it In which is shewn how the Ministry shall bee taken from the single Ministry and given to the true Church Combination after which before the end may be Apostacy to a twofold Ministry but never to a single Ministry more Math 25.14 15 The Kingdom of Heaven c. In these words of Matthew are to bee considered two generall things 1. That which is the Parabolicall sence of the Scripture 2. That which is the Mysticall or the Prophetick sence In the first we are to consider what this Parable is alledged for by the Lord and that is to set out the Kingdom of Heaven by not in the inward operations of it on the Soule but the outward administrations of it in the Ministry of the word c. 2. Yee have the way the Lord takes in the disposing the government of the Church called the Kingdom of Heaven 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did it by a call the way by which he ordained his Disciples at the first and still doth by an ordinary call of his messengers and without which none are to undertake the Ministry 2. Those that are called ate called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own servants in which is signified the separating of the Ministers of the gospel from all other imployments and the destinating of them unto this only Acts 6.4 without which the Ministry cannot be discharged 3. After their Call and Separation then he comes to intrust them with the dispensations of the gospel rightly called his goods in which Sathan nor the world have not the least property which are left to the Ministers only not the people 1 Cor. 4.1.2 4. In the number of his servants which are three they have the number of the Ministers ordained by Christ for the right government of the Church in this world untill the end 5. Yee have the disposing of these goods of Christ remarkably set down the manner how and that is not all to any one but one hath one another two the third five Talents 6. He that had his one had his Call from Christ his Ordination from Christ his intrustment his Talent from Christ that is Jure Divino as well as he that had five 7. These are delivered to each according to his ability 1. Signifying that one of the Church Ministers hath more committed to him then an other 2. He that had five had as much as his ability could enable him to exercise he could not exercise the two the second had or that one more then his own five which the third had 3. Which shewes it was not the minde of Christ nor is it in the power of man to exercise the whole Ministry which by the Lords Institution is to be done by three Object This is a novelty and a new found Exposition Resp If it be the truth receive it though but Clemen Alex. lib. 1. Stro. understands hereby the Teachers of the Church 2. An uncertaine Author on Mathew translated by Erasmus and bound up with the third Tom. of Chrysostome◠applyeth these to the Ministry first the five Talents to the Presbytery which he makes to be Government Preaching Baptism offering Sacrifice and Prayer for the People 2. The two Talents
then a way and means is offered to those other Towns that are capable of this Government to set it up in them also 4. Before this can be set up Parochial bounds ought to be dissolved 5. Where are not publike meeting places there any convenient private houses are to be made use of 6. That those Ministers that are not of the Church ministry be not admitted to baptize or administer the Sacraments of the Lords Supper in the place they exercise 8. That they are to be subject to the Presbytery of that Church they are Members of that so they preach no other Doctrine but what is to be taught without the Church 7. That the Ministers without the Church be Members of some Church near them or not be admitted to minister to which they shall minister preparing men for it It is observable there was no standing ministry in the Apostles time but where were Churches of Saints in Communion the other ministry if they were persecuted in a place may leave it 9. Those that teach without the Church should be maintained by the state allowance Tithes dissolved Gal. 6.6 Let him that is catechized communicate c. which without the Magistrates help would not be done by unbeleevers who love their Gold not their God 10. The Church Teachers should freely be maintained by their Members as by a freewil-offering 11. The whole of the Papal Episcopal Presbyterial Form is to be dissolved 1. This was done in the Mosaical Government and shall it not be in the Antichristian 2. Christ saith no man patcheth a new garment with an old peece no not a peece 3. It seems to me plain That the single Antichristian Minister Matth. 25.18 had nothing Gold but the Talent he hid which was the Word in a strange tongue or if any thing else it was and will be taken from him 4. It is well observed by One Deum solere uno sigillo varias materias signare The truth wherof we may see in the two Temples before Christ the first was burnt and destroyed by the Chaldees so the first Temple estate by persecution was destroyed by Antichrist and the Heathen Emperors the second is builded by Zorubabel which is by Interpretation Fan Bable which is as truly to be verified now as then and more fully in us then them for they did not indeed Fan Bable but those set up the second Temple under the Gospel shall do it 5. Revel 21.5 Behold I will make all things new All things not some in the business of the new Jerusalem are to be made new The maner how it shall be done is set down by Peter and men cannot prevent it but those are happy that further it 2 Pet. 3.10 The Heavens and the host of them they pass away and are dissolved and burnt up I shall God willing in my Exposition of the Revelation speak of the new Earth Vers 11. Then there is the new Heaven follows in which dwelleth in Righteousness so that it is a most certain truth all present Forms Government and ways of worship must be yea shall be dissolved before yea and for the advancement of the true way of Gospel worship Revel 6.12 13 14. shews you the time when this shall be and that is under the opening of the sixt Seal in which we at this instant are under and see the effects produced according to the truth of the great God revealed however the mockers and scoffers of the world have derided it so that they must and shall have their mouths stopped and be made ashamed at it Object In many great Towns and places where have been a faithful painful Ministry and are a godly people to constitute a Church in they have but one publike meeting place and how then can the several Ministries be set up there in Resp The Synagogues were the places the Apostles preached in to men without and separated the Disciples to private houses In which for the purest times of the Church the Saints were ministred unto and had no publike meeting places as now Which order is so clearly set out unto us in Scripture that it cannot be excepted against Acts 28.30 The necessity hereof appears 1. From the confusion in the Church and Church-Ordinances in which as they are now exercised nothing is done to the Saints edification 1. Men without the Spirit and without understanding cannot pray nor praise God but minde the things sung or said in a carnal maner against the minde of God they are dead to God to whom God is not a God nor they a people 2. In Preaching to Saints the Doctrine to be preached to the world cannot be to edification 2. And as there is a necessity of dividing the World from Saints so Saints from Saints without which can be no right edification among the Saints Illust The Gospel is compared to Leaven by degrees the lump so the Gospel is to be preached to men without to leaven them or gather them to the Society of Saints which would be gathered as yet into a few Churches Now as the Saints are increased and fit matter of a church prepared the Minister of the place may require helpers to be joyned with him for the constituting of the church to be constituted Obj. The people will not endure it Resp The people ordained to eternal life will rejoyce in it others that do not are not worthy of it In Hebr. chapt 8.20 we have mention made of two covenants the new and the old under which two covenants there are to be differing administrations the one of which ceaseth in the being of the other But before we proceed we may for the better understanding of things consider the covenant as it was made with Abraham Gen. 17.2 and 7. which is made to one man a beleever in Christ Galat. 3.16 to Abraham and his seed were the promises he saith not And to seeds as of many but as of one and to thy seed which is Christ Now the administrations of divine Worship were exercised by the first-born of the Family they were the Priests during its time of standing The Apostle in this chapter speaks of the state of the covenant as after it was made to Moses ver 9. when God took them by the hand to lead them out of Egypt Now in this there was in respect of the administrations and extent of it such a difference as if it had been another covenant 1 It is made to the whole Nation Exod 6.6 7. Say to the children of Israel c. I will take you to me for a people and I will be to you a God 2 The Priesthood is now a National Priesthood ver 3. 3 The sacrifices are for all the people Heb. 8.37 4 The Tabernacle is the standing place for publick worship to the whole people mentioned ver 5. Which cleerly proves that God respected the administrations under the covenant as made to the Israelites nationally in Egypt and not as made with Abraham before under which the